Our tradition teaches that wealth, valor, and wisdom are not inherently good or bad – it's how we use them that truly matters.
Shemot Rabbah (31) delves into this very question, drawing lessons from biblical figures to illustrate the profound impact of our choices. It begins by referencing (Exodus 22:24), "If you lend money to My people," and then quotes (Ecclesiastes 5:12-13): "There is a grave evil that I have seen under the sun: Wealth kept for its owner to his detriment. That wealth is lost in an ill-fated matter." Pretty strong stuff. The text suggests that God tests both the wealthy and the poor. The wealthy are tested on their generosity, and the poor on their ability to endure suffering without succumbing to anger. It reminds me of the teaching in (Isaiah 58:7), "And bring the wretched [merudim] poor to your home." The word merudim, the Matnot Kehuna explains, implies one who is lowly [yarud] – contrite and humble. Are we able to see the humanity in others, no matter their station?
If the wealthy person withstands the test and gives generously, they benefit in this world and secure their place in the World to Come, escaping Gehenna (hell). As (Psalm 41:2) says, "Happy is one who attends to the indigent; the Lord will deliver him in times of trouble." And if the poor person remains steadfast and doesn't rebel against their circumstances, they will receive a double portion in the future, just like Job, as we learn in (Job 42:10): "The Lord added to Job double of everything that he had."
But what about the miserly rich? Shemot Rabbah warns that their wealth will be lost, because, as (Psalm 75:8) reminds us, "it is God who is the Judge; He humbles this one and elevates that one." There's a "rotating wheel" in the world, it says, a constant shifting of fortunes. What we have today isn't guaranteed tomorrow.
The text then gives us examples. Remember Korah, who, according to the text, was wealthier than all of Israel? And Haman, who boasted of his riches? Their wealth brought them only destruction. (Numbers 16:33) tells us Korah and his followers "descended alive into the abyss," and ((Esther 9:2)5) recounts how Haman and his sons were hanged. On the other hand, Jehoshaphat, who had abundant wealth and honor (II Chronicles 18:1), cried out to God in times of trouble, and "the Lord aided him" (II (Chronicles 18:3)1).
The same principle applies to valor and wisdom. David's valor endeared him to all of Israel (I (Samuel 18:1)6), while Goliath's boasting led to his demise (I (Samuel 17:5)1). Joshua's wisdom nourished the entire nation, and he, in turn, directed praise to Moses (Deuteronomy 34:9). But Bilaam's wisdom, used for his own ends, ultimately led to his death (Numbers 31:8).
As we find in Midrash Rabbah, the key isn't the possession of wealth, valor, or wisdom, but rather how we wield these gifts. Are we using them to benefit ourselves alone, or are we contributing to the well-being of others? Are we humble in our success, and resilient in our struggles?
So, the next time you find yourself blessed with abundance – whatever form that abundance may take – remember the lessons of Shemot Rabbah. Use your gifts wisely, generously, and with a humble heart. Because in the end, it's not what we have, but what we do with it that truly defines us.
Another matter, “if you lend money to My people,” that is what is written: “There is a grave evil that I have seen under the sun: Wealth kept for its owner to his detriment. That wealth is lost in an ill-fated matter” (Ecclesiastes 5:12–13). Happy is the person who withstands his ordeal, as there is no person whom the Holy One blessed be He does not subject to an ordeal. He tests the wealthy as to whether he will be generous to the poor. He tests the poor as to whether he is able to withstand suffering without becoming angry, as it is stated: “And bring the wretched [merudim] poor to your home” (Isaiah 58:7).3The word merudim implies one who is lowly [yarud] in the sense of being contrite and humble (Matnot Kehuna). If the wealthy person withstands his ordeal and performs acts of charity, he will benefit from his wealth in this world, the principal remains intact for him in the World to Come, and the Holy One blessed be He rescues him from the sentence of Gehenna, as it is stated: “Happy is one who attends to the indigent; the Lord will deliver him in times of trouble” (Psalms 41:2). If the poor person withstands his ordeal and does not rebel, he will receive a double portion in the future, as it is stated: “The Lord added to Job double of everything that he had” (Job 42:10). But the wealthy man who is miserly, he and his wealth depart from this world, as it is stated: “That wealth is lost in an ill-fated matter” (Ecclesiastes 5:13), because he is miserly vis-à-vis the charity collectors. Why? Because there is a rotating wheel in the world; it is not the case that one who is wealthy today is wealthy tomorrow, and one who is poor today is poor tomorrow. Rather, He humbles this one and He elevates that one, as it is stated: “But it is God who is the Judge; He humbles this one and elevates that one” (Psalms 75:8). Come and see: There is wealth that causes harm to its owner, and there is wealth that brings benefit to its owner. [Wealth that] causes harm to its owner, this is the wealth of Koraḥ, who was wealthier than all Israel, and it is written: “They, and everything that was theirs, descended alive into the abyss” (Numbers 16:33). Alternatively, it is the wealth of Haman the wicked, as it is stated: “Haman related to them the honor of his wealth,” (Esther 5:11), and it is written: “They hanged him and his sons on the gallows” (Esther 9:25). [Wealth] that brings benefit to its owner, this is the wealth of Yehoshafat, as it is stated: “Yehoshafat had abundant wealth and honor” (II Chronicles 18:1). What happened to him? “Yehoshafat cried out and the Lord aided him” (II Chronicles 18:31). There is valor that benefits its possessor, and there is [valor] that is harmful for its possessor. [Valor that] benefits its possessor, this is David, as it is written: “Saul smote his thousands, and David his tens of thousands” (I Samuel 18:7). As a result, all of Israel loved him, as it is stated: “All of Israel and Judah loved David” (I Samuel 18:16). [Valor that is] harmful for its possessor, this is the valor of Goliath, who would stand and blaspheme. What happened to him? He died like a dog, as it is stated: “The Philistines saw that their hero had died, and they fled” (I Samuel 17:51). There is wisdom that benefits its possessor, and there is [wisdom] that is harmful for its possessor. [Wisdom that] benefits its possessor, this is Joshua, as it is stated: “Joshua, son of Nun was filled with the spirit of wisdom” (Deuteronomy 34:9). To what was he comparable? To a pool that provides water for an entire city, and everyone praises it. One said to the others: ‘Praise the spring that feeds it.’ So too, they would praise Joshua, who would give all of Israel to drink from his wisdom. He said to them: ‘Praise Moses who produced this,’ as it is stated: “As Moses had placed his hands upon him” (Deuteronomy 34:9). [Wisdom that is] harmful for its possessor, this is Bilam, as it is stated: “The utterance of one who heard the sayings of God” (Numbers 24:16). What happened to him: “Bilam ben Beor, they killed by sword” (Numbers 31:8). That is why it is stated: “Wealth kept for its owner to his detriment.”
